|
HISTORY OF THE PERSIAN EMPIRE |
Translated by E. W. West, from Sacred Books of the East, volume 5, Oxford University Press, 1897.
Events in the last thirty-five years of his life
1.
About
the marvellousness which is manifested from the acceptance of the religion by
Vishtasp onwards till the departure (vikhezo) of Zartosht, whose guardian spirit
is reverenced, to the best existence, when seventy-seven years had elapsed
onwards from his birth, forty-seven onwards from his conference, and thirty-five
years onwards from the acceptance of the religion by Vishtasp.
2.
One
marvel is this which is declared that when Zartosht chanted revelation in the
abode of Vishtasp, it was manifest to the eye that it is danced to with
joyfulness, both by the cattle and beasts of burden, and by the spirit of the
fires which are in the abode. 3. By which, too, a great wonder is proclaimed,
like this which revelation mentions thus: 'There seemed a righteous joyfulness
of all the cattle, beasts of burden, and fires of the place, and there seemed a
powerfulness of every kind of well-prepared spirits and of those quitting the
abode (man-hishano), "that will make us henceforth powerful through
religion," when they fully heard those words which were spoken by the
righteous Zartosht of the Spitamas.'
4.
And
one marvel is the provision, by Zartosht, of the achievement of ordeal, that
indicator of the acquitted and incriminated for sentence by the judge, in
obscure legal proceedings; of which it is said in revelation there are about (kigun)
thirty-three kinds. 5. These, too, the disciples of Zartosht kept in use, after
that time, until the collapse of the monarchy of Iran; and the custom of one of
them is that of pouring melted metal on the breast, as in the achievement of the
saintly (hu-fravardo) Aturpad son of Maraspend, through whose preservation a
knowledge about the religion was diffused in the world; and of the
manifestation, too, through that great wonder, this is also said, on the same
subject, in the good religion, that of those many, when they behold that rite of
ordeal, it convinces the wicked ones.
6.
One
marvel is that which is afterwards manifested, after the former captivity of
Zartosht and his speaking about the religion to Vishtasp and those of the realm,
such as the acceptance of the religion by Vishtasp and that which Zartosht said
to him at his original arrival, as regards the declaration of a ruler's
religion, thus: 'Thine is this disposition, and this religion which is calling (khrosako)
is a property of that description which thou puttest together, O Kay Vishtasp!
so that if thou wilt accept this disposition of thine, thou wilt possess this
religion which exists (that is, the learning of learnings), and be the ruler
that shall cause its progress; thou wilt possess in this disposition of thine,
as it were, a new support (stunako), and any one will uphold thee by upholding
it, as thou art the possessor of the support of this religion.' 7. Also the
victory of Vishtasp over Arjasp the Khyon and other foreigners in that awful
battle, just as Zartosht explained unto Vishtasp in revelation; and much which
is declared by revelation.
8.
One
marvel is the disclosure by Zartosht, in complete beneficence, medical
knowledge, acquaintance with character, and other professional retentiveness (pishako-girukih),
secretly and completely of what is necessary for legal knowledge and spiritual
perception; also the indication, by revelation, of the rites for driving out
pestilence (sego), overpowering the demon and witch, and disabling sorcery and
witchcraft. 9. The curing of disease, the counteraction of wolves and noxious
creatures, the liberating of rain, and the confining of hail, spiders, locusts,
and other terrors of corn and plants and adversaries of animals, by the
marvellous rites which are also relating to the worship of Hordad and Amurdad,
and many other rites which were kept in use until the collapse of the monarchy
of Iran; and there are some which have remained even till now , and are
manifested with a trifle of marvellousness by the sacred fires. 10. And the
disclosure to mankind of many running waters from marvellous streams (ardaya),
and remedies for sickness which are mixed (fargardako) by well-considering
physicians; many are spiritual and celestial, gaseous (vayig) and earthy; and
the worldly advantage of others, too, is the praise (lafo) which ought to come
to one for angelic wisdom.
11.
One
is the marvel of the Avesta itself, which, according to all the best reports of
the world, is a compendium of all the supremest statements of wisdom.
12.
One
marvel is the coming of this also to Vishtasp, which the archangels announced as
a recompense for accepting the religion, as he saw Peshyotan the happy ruler,
that immortal and undecaying son, not wanting food, large-bodied, completely
strong, fully glorious, mighty, victorious, and resembling the sacred beings;
the unique splendour of Peshyotan for the sovereignty of Kangdez in yonder
world, as allotted to him by the creator Ohrmazd, is manifested even through
that great wonder to the multitude.
Further
events till the death of Vishtasp
1.
About
the marvellousness which is manifested after the departure (vikhezo) of Zartosht,
whose guardian spirit is reverenced, to the best existence, and in the lifetime
of Vishtasp.
2.
One
marvel is this which is declared by revelation, about the provision of a chariot
by Srito of the Visraps; this is through a famous wonder and the coming of a
report about the marvellousness of that chariot to Vishtasp, Vishtasp's begging
that chariot from Srito, and Srito saying in reply to Vishtasp : 'That chariot
is for a righteous man, in which the soul of Srito in the lifetime of Srito's
body, and that of that man in the lifetime of his body, come visibly together
once in the worldly existence.' 3. And the soul of Srito, through the generosity
of that Srito, presents that chariot to the eyesight of that man of
righteousness; thereby it becomes evident he had seen it, and is told not to act
in another manner. 4. The exalted Kay Vishtasp, as becoming from revelation more
particularly aware of this marvel about the future at that time, and for the
sake of this marvel being published to the worldly existence (gehanigih), and of
his becoming more invoking for the supremacy of the Mazda-worshipping religion,
became discernible by those of the realm, is sought for, and is most attended.
5.
A
great wonder became manifest to Vishtasp and those of the world, just as
revelation mentions thus: 'Thereupon the archangels are letting forth the soul
of that Srito from the light of the supreme heaven, from the light on to the
earth created by Ohrmazd; and the soul of Vishtasp proceeded from him into the
light to meet it. 6. Vishtasp proceeded on to the propitious south (rapitvino);
he was producing more gain than the gainers, and he was more inquisitive than
the inquisitive; to all whom he saw he spoke, and unto such as spoke he
listened; when he gazed at them looking simultaneously they stood up, and
obeisance was offered by them unto the soul and person of Vishtasp.'
7.
Immediately
upon that no delay occurred until there came on at a run - besides the soul of
Srito of the Visraps - the most horrid (agrandtum) of demons, from the horrid
northern quarter of the horrid destroyer (zadar), that was himself black, and
his deeds, too, were very black. 8. And as he comes himself, so also he grumbles
to the soul of Srito thus: 'Give a maintenance (khvarag) to Vishtasp who is thy
driver, for the sake of good fellowship and service, and for that, righteousness
is suitable unto a pure one; do not give it as a thing which is protective (that
is, do not give it for the sake of worldly gratuity), but for love of the
righteousness which is owing to the perfect existences.'
9.
When
those words were fully heard by Srito of the Visraps, the early bestower (levino-vakhsh),
he stood still and so he spoke in words thus: 'For righteousness I give thee, O
mighty Kay Vishtasp! this chariot which is without a driver, only for love of
the righteousness which is owing to the perfect existences.' 10. As much for
righteousness as is best for righteousness, and as much for the soul as is best
for the soul, the gift of the whole was secured (that is, its acceptance was
announced as often as three times).
11.
Then
that chariot became two chariots, one spiritual and the other worldly; in the
worldly one the exalted Kay Vishtasp traveled forth unto the village of the
Nodars in the joyfulness of good thoughts, and in the spiritual one the soul of
Srito of the Visraps traveled forth unto the best existence.
12.
One
marvel is this which is declared that in fifty-seven years onwards from the
acceptance of the religion by Zartosht, the arrival of the religion is published
in the seven regions; and within the lifetime of Vishtasp, the circumstance (aedunoih)
is manifested by the coming of some from other regions to Frashostar of the
Hvobas for enquiry about the religion, even as revelation mentions thus: 'Two
whose names are thus, Spitois and Arezraspo, who have hastened unto Frashostar
of the Hvobas in search of wisdom.'
13.
Thus
much splendour and wonder of Vishtasp and those of the realm regarding Zartosht,
and thus much due to the coming of the archangels from the sky to the earth
before Vishtasp, as evidence about the true prophesying of Zartosht; and that,
too, about Peshyotan, the chariot of Srito, and other subjects seen written
above, are declared by the Avesta, which is the same that they accepted from
Zartosht, as the culmination (avariganih) of Ohrmazd's words. 14. And if this
splendour, glory, and wonder that are written above as regards what those
learned men of the realm saw - which are in the statement revealed by the Avesta
- had not occurred, king Vishtasp and thosse learned men of the realm Would not
have seen what this Avesta had revealed to them - which was thus much splendour
and wonder reported by it to them - and not one word about leaving its
preservation to us would be annexed.
Further
events till end of Sasanian monarchy
1.
About
the marvellousness which is manifested after the time of Vishtasp until the
collapse (hangaftano) of the sovereignty of Iran.
2.
There
is marvellousness which is manifested after Vishtasp until the collapse of the
sovereignty of Iran, apart from the blessedness of ordeal, the accomplishment of
other Avestic rites, the great power over the sacred fires, and many other
religious observances which were connected with the disciples of Zartosht.
3.
Even
after the devastation which happened owing to Alexander, those who were rulers
after him brought back much to the collection from a scattered state; and there
are some who have ordered the keeping of it in the treasury of Shapan.
4.
Likewise
there is to be brought forward what there is concerning the names of rulers and
high-priests, such as arrive for it at times and period which are each
consecutive, as organizers of the religion and the world; also of the tyrant or
apostate, who is manifest at various periods, for the disturbance of the
religion and monarchy and the penance of the world, with the coming of the
penitential one.
5.
Such
as Vohuman, son of Spend-dad, of the rulers, about whom it says even this in the
Avesta, that he is Vohuman, the just, who is the most efficient of the assembly
of Mazda-worshippers. 6. And Senov of the high-priests, as about him it says
even this: ' The religion becomes a hundred years old when Senov is born, and
two hundred years when he passes away; he was also the first Mazda-worshipper
with a life of a hundred years, and who walks forth upon this earth with a
hundred disciples.'
7.
Also
Alexander of the devastators, as it says even this of him in revelation, that in
those three winters, which are of like purpose (ham-ayazako), that Aeshm would
set up a deadly king in the impenitent world, who is the evil-destined
Alexander.
8.
And
of the high-priests are Arezvak, the interpretation of whose name is 'the pure
word; Srutvok-spadak, the interpretation of whose name is 'the propitious
recitation;' Zrayang,hau, the interpretation of whose name is 'the ocean
existence;' and Spento-khratvau, the interpretation of whose name is 'the
propitious wisdom.' 9. Because it says even this about them, namely: 'I mention
thy manifestation, and also the tokens of its publicity when this religion of
thy Mazda-worshippers becomes four hundred years old; in this law benightedness
(lelyaih) arises, and the embodied existences see the manifestation through
calculation of the planets and also the stars; and whoever, too, are mine are so
for a century, through the average opinion of thirty medium winters for a man;
and the righteous Arezvak and those three others are they of the most righteous
existences, over whom they are the most masterly and most authoritative in that
time.' 10. And this, too, that they who glorify the religion of the
Mazda-worshippers in the fifth and sixth centuries are they; and no persons save
their souls, except those who remain for the arrival of the four interpretations
that arise through the authority of these four individuals, Arezvak,
Sruto-spadhau, Zrayang,hau, and Spento-khratvau who, all four of them, seek
their thoughts, words, and deeds in the sacred text (mansar).
11.
Also
Rashn-resh is the apostate of that time, as some one says unto Rashn, one of the
sacred beings, and about many besides this one, thus: 'All who are creatures of
the beneficent spirit are distressed by their persecution, but put trust in
those men, Arezvak and those three others.'
12.
And
of the organizers of the period is Artakhshatar, son of Papak, as it says even
this about him, namely: 'Which is that ruler who is powerful, more striving than
the Kayans, and mighty, an embodiment of the sacred commandments and awfully
armed; in whose abode Aharisvang, the virtuous and radiant, walks forth in
maiden form, beneficent and very strong, well-formed, high-girded, and truthful,
of illustrious race and noble? 13. Whoever it is that, on the occurrence of
strife, seeks prosperity for himself with his own arm; whoever it is that, on
the occurrence of strife, encounters the enemies with his own arm.'
14.
Tanvasar
is also for his assistance, as it says this, too, about them: 'Zartosht asked
again thus: "Who is he who is the most salutary for a country, which the
demons have exhausted of everything virtuous, over which his authority is
brought and which is wicked and teaching falsehood?" 15. Ohrmazd spoke
thus: "An autocrat (sastar), to cure a country, who has not gone mad (that
is, he does not annoy the good) and is well-directing (that is, he gives
virtuous commands), who is also of noble race, and likewise a priest who is
acquainted with war, of a famous province, and righteous, are most salutary for
that country. 16. And I tell thee this, that the apostasy of destruction is just
like the four-legged wolf which the world gives up to running astray (vardah-takhshishnih)
(that is, owing to its action they are leading it off as astray; which is so
that even he who is not opulent is rendered sickly, that they (the apostates)
may take away his things by the hand of the assassin (khunyan); and they shall
lead the world, the dwelling for his residence, into wandering. 17. But that
wicked (avaruno) strife descended upon that country, besides that wicked
demon-worship, besides that wicked slander; and not even that wicked strife, nor
that wicked demon-worship, nor that wicked slander, is dissipated from that
country until the time when they attach the grant of approval to him, the
spiritual leader, the eloquent (pur-guftar), truthful-speaking, and righteous
Tanvasar. 18. And it is when they grant approval to the spiritual leader, the
truthful speaker of eloquence, the righteous Tanvasar, that those of the country
obtain redress (beshazaganih) when they seek it, and no deviation (anayuinakoih)
from the religion of Zartosht."'
19.
As
to the nature of the questions and statements of the organizer of the religion,
Aturpad son of Maraspend, about the connection of the glory with the race, it
also says this, that 'though righteousness may arise from the statements and
prosperity of the Turanians when extracted by questions, it is said that its
acceptance occurs there through complete mindfulness; they benefit the embodied
world of righteousness, and produce distress for the fiend; in like manner, they
rely upon Vohuman, and Zartosht is their delight through the report of the birth
of Zartosht from us who are archangels. 20. This liberality for thee is from us
who are archangels, and Aturpad, the very best well-destined man arose; and
this, too, do thou say about him, that it is the steel age in which that man,
the organizer of development and organizer of righteousness, Aturpad son of
Maraspend, of the convocation, begets Avarethrabau.'
21.
This
Avarethrabau, too, is an organizer whose righteous guardian spirit we reverence,
and in memory of Manuschihar, the well-destined, and a progenitor of Aturpad, it
says that 'only from him comes Avarethrabau;' and then also arises this one of
the adversaries of the religion, the apostate of apostates, whom they have even
called the Mazdak-like (Mazdagig-ich). 22. As it says this, too, about them,
namely: 'This religion of mine thou dost survey with thoughts of spiritual life,
thou dost very thoroughly inspect it, O Zartosht! when many, aware of apostates,
call the performance of righteousness and even the priesthood innocence, and few
are frank and practising it.' 23. In the revelation of the Mazda-worshippers is
this, namely: 'Thoroughly look into revelation, and seek a remedy for them and
any whatever of them who have become disturbing in the embodied existence, and
uncaptivated by the orthodox (ayin-aumond) righteousness which is owing to the
perfect existences; and so they divide the religion of the Mazda-worshippers
through division of race, they speak regarding the action of their own
followers, and give the endowment to their own. 24. They grant supplies of food,
so that they may say the food is proportional to the hunger; they speak of
procreation, and say that they say lineage is through the mothers; and they
approve of wolfishness, so that they would act something like wolves in the
performance of gratifying their desires, like that of the wolf's progeny behind
the mother. 25. Moreover, they form their lineage through the mothers; buying
their women as sheep, they shall carry off for profit even that son or brother
who is the progeny, those that we have produced for your companionship; you are
not predominant, but have remained in companionship; you do not even believe
them, but you do not establish an ordeal, although it is evident that you will
be acquitted; they lie even to their children, so that the advance of the
promise-breaker is through them, and even in their own persons.'
26.
Here
it speaks about the organization of the religion by the glorified Khosraw, son
of Kayad, thus: 'Upon their lingering behind, a man is produced who is
righteous, the Glorified one, an approver (khenidar) of speech who is wise, whom
the convocation, on hearing the words that he utters, speaks of as a
high-priest; that is when he gives out penance (sroshigih), so that he may
effect the punishment of sinners. 27. The constant outpouring of perplexity (pech
sharidan) by the perverters is the fear of that hero, as regards that
convocation, when he casts them forth by expulsion from the vicinity, so that he
may make them extinguished very quickly; owing to that, they, whose producer is
even he who is a person destroying the righteous man, become gloomy on account
of the Glorified one, through his smiting the spiritual life of apostasy; just
as now, when he who is gloomy, and of scattered intellect, is gloomy owing to
you of the Spitamas.' 28. This, too, it states, namely: 'In every way, I tell
thee, O Zartosht of the Spitamas! that their time is mistrustful (avavar) as to
him who is an open friend, and most deceitful both to the wicked and the
righteous; the Glorified one is a controller (ayukhtar) exalting the creatures,
and whoever is possessing the creatures of the righteous ones, so that he
remains again at work in the doings of the Glorified one, is he who is a
combiner of the actions and an utterer of the true replies of that Glorified
one.'
29.
And
about the occurrence of a symptom of the devastators of the sovereignty and
religion of the country of Iran one wonder, which is associated with the
religion, is even this which it mentions thus: 'Thereupon, when the first
symptom of a ravager of the country occurs, O righteous Zartosht! then the more
aggressive and more unmerciful in malice becomes the tyrant of the country, and
through him, too, they ravage (reshend) the house, through him the village,
through him the community, through him the province, and through him even the
whole of that manifestation in the country of any teaching whatever that occurs
through the ravager of the country; and so the country should keep a man who is
observant and learned on the watch, because information is in his mind. 30.
Thereupon, when the second symptom of a ravager of the country occurs, &c. .
. . . . . . . . . 31. Thereupon, when the third symptom of a ravager of the
country occurs, the priestly people are disturbing the tradition, so that they
speak nothing wisely; it is even on this account they do not accept them, and it
is not when one speaks truly that the ravager of the country believes them, and
through him, too, they ravage the house, through him the village, through him
the community, through him the province, and through him even the whole of that
manifestation in the country of any teaching whatever that occurs through the
ravager of the country; and so, too, the country should keep a man who is
observant and learned on the watch, because information is in his mind. 32.
Thereupon, when the fourth symptom of a ravager of the country occurs, it upsets
the replenishment of the fires, and upsets those men of the righteous, so that
they shall not undertake the care of them; and thus they shall not convey the
holy-water to him who is a priestly authority, so that they may not produce the
seizing upon the stipend of the priestly authorities by him who is the ravager
of the country; through him, too, they ravage the house, through him the
village, through him the community, through him the province, and through him
even the whole of that manifestation in the country of any teaching whatever
that occurs through the ravager of the country; and so, too, the country should
keep a man who is observant and learned on the watch, because information is in
his mind,'
33.
About
the collapse of the sovereignty of Iran, it also states this, namely: 'That very
villain (mar), O Zartosht! brings those provinces on to running astray, so that
he may make those quite dissevered which constitute the existence of that
powerful sovereignty; and then he is a thorough assailant of the righteous, then
he is an assailant of the righteous with eagerness. 34. That same deadly one
(mar), O Zartosht! does not continue living long afterwards; moreover his
offspring disappear (that is, they perish utterly); but his soul falls to the
bottom of the gloomy existence which is horrible hell, and upon their bodies
every kind of unseemly unhappiness comes from themselves, owing to their own
actions when they give approval to the imprisonment of a guardian of spiritual
affairs who is eloquent, true-speaking, and righteous. 35. Against that deadly
one he contends, O Zartosht! for the spiritual lordship and priestly authority
that I approve as good for the whole embodied existence; also against the
preparation of a decree to produce evil decisions, and against the dismissal of
litigants, whether heterodox or orthodox, who are of a family of serfs of a
far-situated village and are making petitions.'
36.
'And
as to the land, too, over which he wanders, the evil spirit utterly devastates
their country through pestilence and other misery; and, moreover, strife which
is tormenting falls upon that country, besides demon-worship which is
iniquitous, and besides slander which is iniquitous. 37. And the strife which is
iniquitous is not to be dissipated (apasi-aitano) from that country, nor the
demon-worshippers who are iniquitous, nor the slander which is iniquitous,
before the time when they give approval to him, to the priest who is a guardian
of spiritual affairs, who is eloquent, true-speaking, and righteous; and it is
when they give him approval, that they obtain healthfulness for their country
when they pray for it, and not irregularly from him, O Zartosht!'
38.
And
this which is recounted is a statement that is execrated (nafrig-aito) by many,
details from the Avesta as to occurrences that will arise after Vishtasp until
the dispersion (angavishno) of the sovereignty of Iran from the country of Iran;
it is also declared that this which is written happened to the knowledge of
those of the world. 39. This, too, is about the evidence of the above:- 'And if
this which is declared from the Avesta, as to what happens after Kay Vishtasp
until the end of the sovereignty of Iran, should not have happened, and it being
the pre-eminence of the Avesta which really became this present treasure, it
thereby ensues, owing to its position in that former, and the manifest absence
of the destruction of those rulers and high-priests from Vishtasp onwards in
this latter, that it could not be connected with us.'
Further
events till end of Zartosht's millennium
1.
About
the marvellousness which is manifested and is openly specified after the
collapsing of the sovereignty of Iran and the country of Iran; also the end of
the millennium of Zartosht and the arrival of Aushedar the descendant of
Zartosht.
2.
There
is this marvellousness, really overthrowing the blessedness of the knowledge of
former government, revealed by the Avesta about the ninth and tenth centuries,
that which is an indicator of circumstances (aedunoih) now visible, such as the
dispersion of the sovereignty of Iran from the country of Iran, the disturbance
of just law and custom, the predominance of those with dishevelled hair, and the
haughty profession of ecclesiastics. 3. Also the collection and even connection
of all their four systems of belief (vavari-hastano) together for the upper
rank; the coming of one working with the sacred beings to the inferior, the
transient, and the captive of the period; and the dispersion and downfall of
dependent and public men in their time.
4.
The
disappearance of a disposition for wisdom from the foreigners in the countries
of Iran, which is an indication of shame at the truth of the religion and at the
praise, peace, liberality, and other goodness whose provision has lodgement in a
disposition for wisdom. 5. Also the abundance of the decisions of apostasy, the
falsehood, deceit, slander, quarrelsomeness, fraudulence, ingratitude, discord,
stinginess, and other vileness whose real connection is a disposition to devour,
neglecting heedfulness for the archangels of fire, water, and worldly existence.
6. The oppressiveness of infidelity and idol-worship, the scarcity of freedom,
the extreme predominance of avarice in the individuals (tano) of mankind, the
plenitude of different opinions about witchcraft, and the much inclination of
many for paralyzing the religion of the sacred beings.
7.
The
annihilation of the sovereignty of mankind one over the other, the desolation,
of localities and settlements by severe actual distress, and the evil foreign
potentates who are, one after the other, scattering the valiant; the destruction
among cattle arid the defilement of the spirit of enjoyment, owing to the
lodgement of lamentation and weeping in the countries of Iran, the clamour of
the demon-worshipper in the country, and the unobtainable stature, nonexistent
strength, blighted destiny, and short life of mankind. 8. Also the abundance of
ordinances (ayino) of various descriptions, the approval of the apostate among
tyrants and the non-approval of the Zoti who is well-disposed and wise, the
coming of the Zoti to want, and all the other adversity, disruption, and running
astray which are overpowering even in districts and localities of the countries
of Iran.
9.
The
maintenance of no ritual (apandih) of the religion of the sacred beings; the
weakness, suffering, and evil habits of those of the good religion; the
lamentation and recantation (khustukih) of the upholders of the religion; and
the wickedness and extermination of good works in most of the countries of Iran.
10. Also much other misery in these two centuries is recounted in the Avesta,
which passed away with them and is also now so visible therein, and manifestly
occurs in them.
10.
This,
too, is a statement (nisang-1) as to them, which revelation mentions thus: 'That
is the age mingled with iron (that is, from every side they perceive it is of
iron) in which they bring forth into life him who is a sturdy praying apostate.
12. This is their sturdiness, that their approval is unobservant of both
doctrines (ainako); and this is their praying, that whenever it is possible for
them they shall cause misery to others; also when an old man publicly advances
into a crowd (galako) of youths, owing to the evil times in which that man who
is learned is born, they are unfriendly to him (that is, they are no friends of
the high-priests of the priestly assembly). 13. They are freely speaking (that
is, they utter phrases smoothly), they are wicked and are fully maliciously
talking, so that they shall make the statements of priests and high-priests
useless; they also tear asunder the spiritual lordship and priestly authority,
and shall bring the ruler and priestly authority into evil behaviour as vicious,
but they bring together those who are singular. 14. Anything they say is always
mischief (agih), and that district which had a judge they cast into the smiting
precinct, into hell; it is misery without any intermission they shall inflict
therein, till they attain unto damnation (darvandih) through the recitation they
persevere in, both he who is the evil progeny disseminated by the apostate and
he who is the villainous wolf full of disaster and full of depravity.'
15.
'Here
below they fight, the friend with him who is a friend, they also defraud (zivend)
him of his own work (that is, whenever it is possible for them, they shall seize
upon his property), and they give it to him from whom they obtain prosperity in
return; if not, they seek him who is acting as a confederate (nishin-gun), and
they make that other one defraud the poor man (so that they shall seize upon his
property); they also cheat him when he shall make complaint. 16. I shall not
again produce such for thee, no friend here for him who is a friend, no brother
for him who is a brother, no son for him who is a father, nor yet a father for
him who is a son; admonished, but not convinced, they become the abode of the
will of the place, so that they subsist in every single place where it is
necessary for them to be, in each that is necessary for them they march on
together, and on the way they reflect upon the path of blessedness and the
manifold learning they utter owing to knowledge of me.'
17.
'These
three, our increase, learning, and reward, we fully understand through the
ascendancy of him who is ignoble, and through the downfall of him who is noble
and superior to him of little thorough instruction who, in every thing, will be
at the foot of the tyrant. 18. Thinking of a priest one becomes spiritual,
thinking of a tyrant one becomes a Kavig; a demon in disposition is an incipient
demon, a Kavig in disposition is himself attracted towards a youth.'
19.
Then,
when character and wisdom recede from the countries of Iran (that is, they
depart), so that destitution and also winter, produced by demons who are
worshipping the demon, rush together from the vicinity of disaster (voighn) on
to the countries of Iran, where even rain becomes scanty and pestilence is
secretly advancing and deceiving, so that deaths become numerous; thus even he
of perverted wisdom, who is wicked, and the apostate also, who is unrighteous,
rush together in companionship. 20. As what one says they all exclaim thus:
'Consume and destroy, O ruler! for it is to be consumed and destroyed by thee;
destroy even the fire, consume even as food those who are the protection of the
association enforcing religious obedience, and those leading on the poor man of
the righteous dispensation by their guidance.' 21. So that they shall make him
thoroughly detached and smite him; likewise wisdom is the wealth they bring him,
and it is when property is being carried off by them, that the wisdom conveyed
by them arises.
22.
'And
in that age, O righteous one of the Spitamas! the coming of my desire is not
purely for thee, nor is a thorough belief of the departure of life, so that the
bringing and conducting of a speaker of promises (mitragov) is not necessary;
those of the perfect apostate injure this discourse of thine, the Avesta and
Zand, so that they shall make it thoroughly weak; and those of the perfect
apostate harass their own souls, for love of the wealth which he produced.'
23.
And
about the ninth and tenth centuries this also it says, that, 'as that age
proceeds, this is what occurs, O Zartosht of the Spitamas! when many apostates
utter the righteousness of priestly instruction and authority, which is
wickedness towards me, they cause begging for water, they wither vegetation, and
they put down all excellence which is due to the manifestation of
righteousness.'
24.
Again
Zartosht enquired of him thus: 'What do they so produce by that, O Ohrmazd! when
they cause begging for water, they wither vegetation, and they put down all
excellence due to the manifestation of righteousness?' 25. And Ohrmazd spoke
thus: 'They so produce those things among them, O Zartosht! when they mention a
greater reward for bantlings and relations than that of their own souls (that
is, they talk more concerning their allowance, where it is that for their own).
26. Moreover they give to the Kigs and Karaps, for some repute with the shepherd
people of the husbandman, and with the swift-horsed people of the warrior, as
though they would provide us here below with a large share of meat, that they
would make our privilege, just as we here supply him with meal whom we render
greatly precious. 27. The property of even a wicked man here below, O Zartosht!
in the average opinion among the disorganized (anarastano) is a dignified
provision (that is, we form a strong opinion, the approval of which is more to
be asserted as being the opinion of a poor righteous man, about a worthy
righteous man whose manifest righteousness is a homage (franamishno) to duty and
good works).'
28.
Again
he enquired of him thus: 'Is there so perfect a manifestation here below, in the
age of the worldly existence of the religion of the Mazda-worshippers (that is,
is there a lodgement of the religion of the Mazda-worshippers in any one)?' 29.
And Ohrmazd spoke thus: 'It is so, among those men of mine, O Zartosht! for here
below there are priests who are eloquent, and they, too, are men voluble and
requisite in the embodied existence, all-beneficent and producing the
destruction of harm and the wizard; the people of the wicked tyrant say also
regarding them, that, excepting thee, O Zartosht they rightly practise
righteousness more largely more powerfully, and more volubly. 30. Blind are
those of the fiend, who are consulting with thee and are unaware of the tyrant;
and observant are also those of the fiend who consult with them and think of
their intelligence, and oppose the imbecile (anakasih-aumond) apostate who is
near them, so that they say this, namely: "As to this which thou tellest
us, it is evidently not so as thou sayest," of which they speak thus:
"This duty of thy man is not mine (that is, it is not necessary for me to
perform) nor thine (that is, it is not necessary even for thee to perform),
because it is not this which is righteousness (that is, not a good work)."
31. For this one is produced for these words and thoughts of thine, of whom
thou, too, art aware, he who is whatever is here below of Aushedar of thoughtful
controversy, O Zartosht of the Spitamas! for he brings into notice, through the
intermingling of his own soul, him who is righteous, or has not become so.'
32.
This,
too, he says, namely: 'Of those, O Zartosht of the Spitamas! who come in the
ninth and tenth centuries, I tell thee that they are of the fiend of Greed (Azi);
it is in her womb that they are to be fashioned, they who assist those who would
be vicious, through pre-eminence in leadership, or through excellence in
subserviency.'
33.
And
this, too, it says about them: 'Those men are much to be destroyed;' so it is
said by Ohrmazd that 'these who are righteous, who carry away a corpse in this
world, distress their fire, according to every high-priest, and even
long-flowing water; their bodies, which are really cesspools of a terrible
character, become very assisting for the tormentors whose corpses are grievously
wicked. 34. Concerning them I tell thee, O Zartosht of the Spitamas! that, in
the ninth and tenth centuries, there come those who are the brood of the fiend
and the wound-producer (reshgar) of the evil spirit; even one of them is more to
be destroyed than ten demon-worshippers; they also produce extermination for
these who are mine, for these of my religion, whom they call a provision for
destruction (that is, when it is possible to live in our way, and ours are
wicked, they diminish in superiority). 35. Even the iniquity that they shall
commit in leadership and subserviency, the sin which is smiting thee, they call
a trifle (khalaho), O pure one of the Spitamas! and the smiter, they say, is he
whom these of thy religion of Mazda-worshippers smite. 36. Besides thee, O
Zartosht! they distress those duties, too, which are to be acquired by thy
people (lagano); they think scornfully of this ceremonial of thine, scornfully
of thy worship, O Zartosht! and they think scornfully of both the two blessed
utterances, the Avesta and Zand, which were proclaimed to thee by me who am the
most propitious of spirits. 37. They foster villainous outrage, and they say the
best work for mankind is immoderate fighting whose joyfulness is due to actions
that are villainous; those, too, that they exterminate are the existences due to
the spirits, they exterminate their own souls, they exterminate the embodied
existences of the world; and they produce lamentation for the soul, and even the
religion, as regards what is the mode of controlling orthodox people together
with the iniquitous of the same period.'
38.
And
this, too, it says, that Zartosht enquired of Ohrmazd thus: 'So what shall we
prescribe for those who are not capable, through being poor (that is, they have
no means), nor have they troops, nor a protector over them, and they have many
persecutors?' 39. And Ohrmazd spoke thus: 'The strong-minded man, through
understanding, is a token of the development of those who, not being in the
army, are capable; their persecutors also are many, and the passing over of
authority is owing to the iniquitous of the same period.'
40.
This,
too, it says, that Zartosht enquired thus: 'Is he, O Ohrmazd! who is a Kay or a
Karap, or he who is a most evil ruler in authority, mingled again with the
good?' 41. And Ohrmazd spoke thus: 'Even he.'
42.
Zartosht
also enquired thus: 'Is he, too, O Ohrmazd! who is one of those of the good
sovereignty, mingled again with the good; or these, such as the Kaisar and
Khakan?' 43. And Ohrmazd spoke thus: 'Even that former, O Zartosht!'
44.
About
the same iniquitous this, too, he says, namely: 'When they are aware and
understand about the sayings (galimako) due to righteousness, they are pleased,
so that a bribe seems better to them than duty and good works; they love the
darkness rather than light, the existence they love is the worst existence
rather than the best existence, and they promote difficulty. 45. Concerning
them, too, I tell thee that they are more to be destroyed than the leaping (shaspo)
serpent which is like a wolf or a lion, and they ever advance in malice and
persecution from that time till when that man arrives who is Chitro-mehono the
righteous, with the victorious club. 46. He has marched with fifty triplets of
men who are disciples, powerful and tall, looking after duties and ordinances,
wide-shouldered, stout-armed, and very hairy (kabed-milih), so that their
appearance is rough and of a black colour, wherefore the demon and the iniquity
proceeding from him fear them. 47. He also smites the evil spirit, together with
his creatures; and those three manifest branches, that worship the fiend with
simultaneous worship, are really these who march for eminent service on horses,
even the Turkish demons with dishevelled hair, the Arab, and also Shedaspo the
ecclesiastical Aruman.
48.
'And
he has then to attract men, contented and discontented, mostly through the
incentive of duty; he who is not contented (that is, not agreeing with what he
says) contentedly pays respect to him, O Zartosht! (so that he brings him into
the religion). 49. Likewise, through that club, he makes one press in the same
manner; so that one is distressed by his hand to hold others in contempt,
through the valiant arm and through the youthful bodily organs. 50. And he
attaches power and triumph to his religion of Ohrmazd, and through that power
and triumph they become ever respected thenceforth, when those arrive who are
the sons of Zartosht, who shall produce the renovation in an existence
undecaying and immortal, hungerless and thirstless, the long-continued
perpetuity including all.'
51.
And
about the separation (burinako) of the ten centuries in the one millennium of
Zartosht, and the tidings of Aushedar, son of Zartosht, it says also this,
namely: 'When that century fully elapses which is the first of the religion of
the Mazda-worshippers, from the time when Zartosht came forward to his
conference, what is the separation of this first century?' 52. And Ohrmazd spoke
thus: 'The sun conceals itself.' 53. 'What is the separation after the second,
third, fourth, fifth, sixth, seventh, eighth, ninth, or tenth century?' 54. And
Ohrmazd spoke thus: 'The sun conceals itself.'
55.
Then,
when thirty winters of the tenth century are unelapsed (that is, thirty winters
are remaining) a maiden, who is Shemig-abu, walks up to the water; she that is
the mother of that famous Aushedar, and her former lineage is from Vohu-roko-i
Frahanyan in the family of Isadvastar, the son of Zartosht that is brought forth
by Arang. 56. Then she sits in that water and drinks it, and she kindles in a
high degree those germs which were the third of the last that the righteous
Zartosht was dropping forth originally, and they introduce that son whose name
is the Developer of Righteousness. 57. Though she is fifteen years old, the girl
(kanig) has not before that associated with men; nor afterwards, when she
becomes pregnant, has she done so before the time when she gives birth.
58.
When
that man becomes thirty years old, the sun stands still in the zenith (balisto)
of the sky for the duration of ten days and ten nights, and it arrives again at
that place where it was first appointed by allotment, where it occupies one
finger-breadth out of the four finger-breadths, and it shines over all the
regions which are seven. 59. So, too, O Zartosht! of them themselves, their
declaration is thus, that they know that the separation of the millennium, which
this religion has heard about by listening, is thus; and of those who do not
even then know, that it is something which is different.
60.
Then,
when that man becomes thirty years old, he confers with the archangels, the good
rulers and good providers; on the morrow, in the daylight of the day, it is
moreover manifest, when the embodied existence is thus undistressed - without a
Kay and without a Karap (that is, not deaf and blind to the affairs of the
sacred beings), and is to be appropriated (that is, has not made its own self
apart from the affairs of the sacred beings), and is produced full of life -
that it has become extending (valan), and remains again great in various places
in Eranvej where the good Daiti is.
61.
These
are the characteristics as regards the two centuries which are the ninth and
tenth; the accuracy of what was to come has continued and this has happened, and
both are declared as regards the accuracy which is stated on evidence as to what
will happen.
Aushedar's
millennium
1.
About
the marvellousness which is after the end of the millennium of Zartosht and the
arrival of Aushedar, until the end of the millennium of Aushedar and the arrival
of Aushedar-mah; and as to tidings of the same period.
2.
The
marvellousness of Aushedar as to birth, glory of person, sayings and actions;
the standing of the sun ten days amid the sky; the perishing of the fiend of the
four-legged race; the production of a three-spring cloudless influence for
vegetation; the weakening of superfluity and destitution; the extreme
strengthening of alliance; the gratification due to the good friendship of
foreigners; the great increase of the wisdom of religion; and the praise of
Aushedar's smiting with a serpent-scourge of several kinds in the religion of
the Mazda-worshippers.
3.
The
mightiness of the resources in the fifth century of the same millennium; the
manifestation of the wizard Mahrkus for seven years, in the year which is
reported in all the regions which are seven; the coming on and arrival of the
winter of Mahrkus, the perishing of most of mankind and animals within three
winters and in the fourth, through the awfulness of those winters and the
witchcraft of Mahrkus; and the dying away of Mahrkus of scanty progeny (gasuko-zahishno),
during the fourth winter, through the Dahman Afrin. 4. The opening of the
enclosure made by Yim, the coming of mankind and animals therefrom, and the
complete progress of mankind and animals again, arising specially from them.
5.
After
those winters, the abundant and great increase in the milk of cattle, and the
abundant nourishment of mankind by milk; the less distress of body in cattle,
the fullness and prosperity of the world, the celebrity of assembled mankind,
and the great increase of liberality. 6. Also the feebleness of poverty among
mankind, just like what revelation mentions thus: 'Even so he, O Zartosht!
though he be more unfortunate than he who is accepting from him, is like the
creator whose bounty of permanent liberality does thus, in the embodied
existence, remain in his dwelling.'
7.
And
this, too, it says, namely: 'When that winter passes away, of which it is said
that it is boisterous and destructive, then a wild beast, black and wide-travelling,
walks up to the Mazda-worshippers, and thus it thinks, that they who worship
Mazda will therefore not finally hate us more than him who is their own progeny,
the son whom they thus bring up as a Mazda-worshipper here below, in fondness
and freedom from malice towards well-yielding cattle.
8.
'Then
Ardwahisht calls out to the Mazda-worshippers from the upper region, and thus he
speaks: "You are for the worship of Mazda; let no one of you become such a
slaughterer of cattle as the slaughterers you have been before. 9. Recommend
increase in gifts, recommend neighbourliness in person; are you worshipping
Mazda? do you slaughter cattle? do you slaughter those of them which give you
assistance, which speak to you thus: 'On account of your helpfulness one tells
you that you are worshipping Mazda and you may eat?' I am in neighbourliness
before that, until the time when you exclaim: 'Mine are the serpent and toad.'
10.
'"And
you recommend increase, you recommend neighbourliness, and the Mazda-worshippers
slaughter cattle, even those of them who give them assistance, so that you are
worshipping Mazda and you eat; I am in neighbourliness before that, until the
time when you exclaim: 'Mine are the serpent and toad.'
11.
'"Contentedly
the Mazda-worshippers slaughter cattle, contentedly the cattle of the
Mazda-worshippers let them butcher, and contented are the cattle when they do
not butcher them; contentedly the Mazda-worshippers eat cattle, and contented
are the cattle when they eat them. 12. And then, when there are spirits, the
slaughterers and whatever they slaughter, the butchers and whatever they butcher
and the eaters and whatever they eat are alike watched by them."'
13.
And
this, too, it says, namely: 'When that century fully elapses, which is the fifth
in the second millennium as regards the religion of the Mazda-worshippers, then
of all those who are upon the earth, the existences which are both wicked and
righteous, two-thirds in the land of Iran are righteous and one-third wicked;
and so likewise the Turanians and those who are around Iran remain non-Iranian
around Iran; the chief increase in dwellings here below, of those in the
embodied existence, remains just as now.'
14.
And
this, too, it says, namely: 'When that millennium has fully elapsed, which is
the first of the religion of the Mazda-worshippers, what is the separation after
the first century?' 15. And Ohrmazd spoke thus: 'The sun conceals itself.' 16.
'And what is the separation after the second, third, fourth, fifth, sixth,
seventh, eighth, ninth, or tenth century?' 17. And Ohrmazd spoke thus: 'The sun
conceals itself.'
18.
Then,
when thirty winters of the tenth century are unelapsed (aranako), a maiden, who
is Shapir-abu, walks up to the water; she that is the mother of that good
Aushedar-mah, and her former lineage is from Vohu-roko-i Frahanyan in the family
of Isadvastar, the son of Zartosht that is brought forth by Arang. 19. Then she
sits in that water and drinks it, and she kindles in a high degree those germs
which were the second of the last that the righteous Zartosht was dropping forth
originally, and they introduce that son whose name is the Developer of Worship
(that is, he augments liberality). 20. Though fifteen years old, the damsel (zihanako)
has not before that associated with men; nor yet afterwards, when she becomes
pregnant, has she done so before the time when she gives birth.
21.
When
that man becomes thirty years old, the sun stands still in the zenith of the sky
for the duration of twenty days and nights, and it shines over all the regions
which are seven. 22. So, too, the declaration of them themselves is that they
know that the separation of the millennium, which this religion has heard about
by listening, is even thus; and of those who do not even then know, that it is
something which is different.
23.
When
that man becomes thirty years old, he confers with the archangels, the good
rulers and good providers; on the morrow, in the daylight of the day, if is
moreover manifest, when the embodied existence is thus undistressed - without a
Kay and without a Karap (that is, not blind and not deaf to the affairs of the
sacred beings), and is to be appropriated (that is, has not made its own self
apart from the affairs of the sacred beings), and is produced full of life -
that it has become extending, and is again great in various places in Eranvej
where the good Daiti is.
Aushedar-mah's
millennium
1.
About
the marvellousness which is after the end of the millennium of Aushedar and the
arrival of Aushedar-mah, until the end of the millennium of Aushedar-mah and the
arrival of Soshyant; and as to tidings of the same period.
2.
The
marvellousness of Aushedar-mah as to birth, glory of person, sayings, and
actions; the standing of the sun amid the sky twenty days long; and the increase
of the milk of cattle arrives at a maximum (avartum), just as what it says, that
one milks only one mature cow (tora az) for a thousand men, and that he brings
as much milk as a thousand men require; also the feebleness of hunger and thirst
is just as it says, that by only a single ration one becomes satisfied for three
nights, and whoever eats a leg of mutton has plenty for himself for three days
and nights. 3. The diminution of decay and extension (veshih) of life, the
increase of humility and peace, and the perfection of liberality and enjoyment
in the world.
4.
Like
this which revelation states, that, when the first ten winters in the last
millennium pass away the Mazda-worshippers then make enquiry together thus: 'Are
we really more hairy-headed (sar-vars-ik-tar) than occurred before, owing to the
well-yielding cattle, so that food and clothing are less necessary for us? Has
affection come to us more completely, owing to those cattle, than it was ours
before? Have we grown up less deteriorated in the hair, by old age, than those
grown up before? Are the thoughts, words, and deeds of our women and children
more instructed than they were before? 5. And has this thing occurred, that he
is classed as disqualified who in training a child has become quite
retrogressive (pas-uruzd), and is his penalty arranged? Does the fiend think of
the Karap class, and are they utterly destroyed by her through those whose
thoughts are most evil, devoid of righteousness, and devoid of a liking for
righteousness? 6. Near here, in the disturbance of the existences, does that
happen as heard by us from the ancients, when listening to the true proclaimers
of the Mazda-worshippers? And now, even when our numbers are so greatly
maintaining this dispensation, do we sanctify (aharayinem) righteousness (that
is, do we perform duty and good works) more vociferously and more strenuously?'
7.
This,
too, it says, even that no one passes away in the last millennium, other than
those whom they smite with a scaffold weapon, and those who pass away from old
age. 8. When fifty-three years of that millennium of his have remained, the
sweetness and oiliness in milk and vegetables are so completed that, on account
of the freedom of mankind from wanting meat, they shall leave off the eating of
meat, and their food becomes milk and vegetables. 9. When three years have
remained they shall leave off even the drinking of milk, and their food and
drink become water and vegetables.
10.
And
in his millennium are the breaking (lanako) of the fetters of Zohak, the rousing
of Keresaspo for the smiting of Zohak, the arrival of Kay Khusro and his
companions for the assistance of Soshyant in the production of the renovation of
the universe, and the provision of most of mankind with the Gathic disposition
and law; also the occurrence of many other wonders and marvels manifest in that
millennium of his.
11.
And
this, too, it says, namely: 'When that millennium has fully elapsed, which is
the second of the religion of the Mazda-worshippers, what is the separation
after the first century?' 12. And Ohrmazd spoke thus: 'The sun conceals itself.'
13. 'And what is the separation after the second, third, fourth, fifth, sixth,
seventh, eighth, ninth, or tenth century?' 14. And Ohrmazd spoke thus: 'The sun
conceals itself.'
15.
And
when thirty winters of the tenth century are unelapsed, that maiden, who is
Gobak-abu, walks up to the water; she that is the mother of that testifying
Soshyant who is the guide to conveying away the opposition of the destroyer, and
her former lineage is from Vohu-roko-i Frahanyan in the family of Isadvastar,
the son of Zartosht that is brought forth by Arang. 16. 'That maiden whose title
is All-overpowerer is thus all-overpowering, because through giving birth she
brings forth him who overpowers all, both the affliction owing to demons, and
also that owing to mankind.' 17. Then she sits in that water, when she is
fifteen years old, and it introduces into the girl him 'whose name is the
Triumphant Benefiter, and his title is the Body-maker; such a benefiter as
benefits (savinedo) the whole embodied existence, and such a body-maker alike
possessing body and possessing life, as petitions about the disturbance of the
embodied existences and mankind.' 18. Not before that has she associated with
men; nor yet afterwards, when she becomes pregnant, has she done so before the
time when she gives birth.
19.
When
that man becomes thirty years old, the sun stands still in the zenith of the sky
for the duration of thirty days and nights, and it arrives again at that place
where it was appointed by allotment.
Soshyant
and the Renovation [Frashegird]
1.
About
the marvellousness which is after the end of the millennium of Aushedar-mah and
the arrival of the Triumphant Benefiter, until the end of the fifty-seventh year
of Soshyant and the production of the renovation among the existences.
2.
Concerning
the marvellousness of Soshyant as to splendour and glory of person, it says that
'when the coming of the last rotation of those rotations of the seasons of
Aushedar-mah occurs, the man Soshyant is born whose food is spiritual and body
sunny (that is, his body is as radiant as the sun);' also this, that 'he looks
on all sides with six-eyed power (6-doisarih), and sees the remedy for
persecution by the fiend.'
3.
This,
too, that with him is the triumphant Kayan glory 'which the mighty Faridoon bore
when Az-i Zohak was smitten by him; also Kay Khosraw was bearing it when the Tur
Frangrasiyak was smitten by him; also Frangrasiyak bore it when the Drve Zenigak
was smitten by him; and Kay Vishtasp shall bear it when you fully attract him to
righteousness, and through it he shall carry off the fiend from the concerns of
the world of righteousness.'
4.
And
this, too, that in fifty-seven of his years there occur the annihilation of the
fiendishness of the two-legged race and others, and the subjugation of disease
and decrepitude, of death and persecution, and of the original evil of tyranny,
apostasy, and depravity; there arise a perpetual verdant growth of vegetation
and the primitive gift of joyfulness; and there are seventeen years of
vegetable-eating, thirty years of water-drinking, and ten years of spiritual
food.
5.
And
all the splendour, glory, and power, which have arisen in all those possessing
splendour, glory-, and power, are in him on whom they arrive together and for
those who are his, when many inferior human beings are aroused splendid and
powerful; and through their power and glory all the troops of the fiend are
smitten. 6. And all mankind remain of one accord in the religion of Ohrmazd,
owing to the will of the creator, the command of that apostle, and the resources
of his companions.
7.
At
the end of the fifty-seven years the fiend and Ahriman are annihilated, the
renovation for the future existence occurs, and the whole of the good creation
is provided with purity and perfect splendour. 8. Just as revelation states
thus: 'When that millennium has fully elapsed, which is the third of the
religion of the Mazda-worshippers, that Mazda-worshipper whose name is so
Triumphant then marches forward from the water Kanyisa with a thousand
companions and also maidens of restrained disposition and blindly striving
behaviour; and he smites the wicked people who are tyrannical, and annihilates
them.'
9.
Then
those Mazda-worshippers smite, and none are smiting them. 10. Then those Mazda
worshippers produce a longing for a renovation among the existences, one
ever-living, ever-beneficial, and ever desiring a Lord. 11. 'Then I, who am
Ohrmazd, produce the renovation according to the longing among the existences,
one ever-living, ever-beneficial, and ever desiring a Lord.'